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Sacred Landscape in Modern Russia's Cultural and Historical Policy Through the Eyes of St. Petersburg and the Leningrad Region

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Sacred Landscape in Modern Russia's Cultural and Historical Policy Through the Eyes of St. Petersburg and the Leningrad Region DOI 10.5673/sip.55.3.3 UDK 316.653:316.7(470) Prethodno priopćenje Sacred Landscape in Modern Russia’s Cultural and Historical Policy Through the Eyes of St. Petersburg and the Leningrad Region Residents Elena Okladnikova Herzen State Pedagogical University of Russia, Department of Sociology and Religious Studies, St. Petersburg, Russia e-mail: [email protected] Levon Kandaryan Herzen State Pedagogical University of Russia, Department of Sociology and Religious Studies, St. Petersburg, Russia e-mail: [email protected] ABSTRACT The purpose of this article is to publish the results of the qualitative socio- logical research carried out among the residents of St. Petersburg and the Leningrad Region on the possibility of using the marker monuments of their “small homeland” sacred landscape in the creation of Russia’s state cultural policy. The research was done by the method of narrative interview. Based on the typological content analysis of the 179 interview transcripts, i.e. the respondents’ competence level in the volume and depth of historical memory, all survey respondents were classified into three ma- jor groups: 1) experts (knowledgeable about the subject of our study), 2) improvis- ers (respondents who showed interest in the subject of our study but were scarcely competent in historical materials) and 3) ignoramuses (respondents who showed negative or indifferent attitudes to the research of the sacred landscape monuments). As a result, the authors have reached the following conclusions: 1) according to our respondents, the sacred landscape of St. Petersburg and the Leningrad Region has a high potential for Russia’s cultural policy; 2) as our respondents’ most symbolically and emotionally loaded part of their “small homeland” landscape, the socio-cultural phenomenon of the sacred landscape requires the State’s delicate and careful at- tention; 3) in our respondents’ opinion, despite its declarations and documents, the State’s cultural policy is, in reality, still mainly focused on the public opinion manage- ment from the Soviet era; 4) such ideological orientation excludes the sacred land- scape of our respondents’ “small homeland” from the State’s modern cultural policy. Key words: sacred landscape, the cultural policy of the Russian Federation, historical memory, narrative interview, public opinion. S o c i l g j a p r s t Copyright © 2017 Institut za društvena istraživanja u Zagrebu – Institute for Social Research in Zagreb 297 Sva prava pridržana – All rights reserved Sociologija i prostor, 55 (2017) 209 (3): 297-314 1. Introduction The sacred landscape is an important meaningful part of the socio-cultural field of St. Petersburg and the Leningrad Region (Okladnikova, 2014). Indigenous tribes, like the Vod, the Izhor, the Veps, the Chuds, and, later, the Slavs and the Finns, were involved in the sacred landscape formation in the Leningrad Region, whilst its formation in the territory of St. Petersburg is associated with Swedes, Russians, Germans, Finns, Italians, the French, etc. Some significant markers of this kind of landscape are the so-called cult revered sites. These sites function as signs referring us to a particular phenomenon that took place in the past. Such sites of histori- cal landscape serve to implement the updating and transferring of socially signifi- cant information to future generations. Such signs are, for example, revered stones, springs, sacred trees and groves (many of which served as burial places, as well as departure places for the indigenous population’s calendar cycle rites). Today such cult sites in the Leningrad Region form the “core” of sacred landscapes. The sacred landscape can be defined as the totality of “places” in which man, as the bearer of a historical world outlook and an in-depth historical memory, meets with the sacred. It is the historical memory that transforms a physical geographical landscape into a “living environment” which is permeated with symbolic meanings. These mean- ings generate the memory of the people who lived in these landscapes. For St. Petersburg, the markers of the sacred landscape are the cult buildings (cathedrals and temples erected in extracted places), legendary places where sacred trees grew, revered boulders (e.g., “The Thunder Storm” which served as a pedestal for “The Bronze Horseman” sculpture), ancient cross stones in urban necropolises, etc. Not only Christian shrines, but also sacred wellsprings, groves, commemorative crosses, revered stones, individual trees, rural cemeteries, chapels, etc. serve as such markers for the residents of the Leningrad Region. In modern Russia’s cultural policy, the sacred landscape, together with its marker monuments, is latently inherent only in the ethno-cultural section of the document that reveals the essence of this policy. This document aims at developing and sup- porting the ethno-cultural diversity and folklore traditions of Russia’s population (Ministry of Culture of the Russian Federation, 2017). Nevertheless, according to a recent survey by the Public Opinion Foundation (POF), 81% of Russians believe that the cultural policy development and, accordingly, the significance of the sacred landscape as a historical and cultural phenomenon is an important aspect of the social life of modern Russian society (Poll of POF, 2016). As part of North-Western Russia’s historical landscape, the sacred landscape of St. Petersburg and the Lenin- grad Region performs a number of important functions, among them the construc- tive function. This kind of landscape creates cultural values, thus reuniting the mate- rial objects of artifacts, i.e. monuments, and objects of intangible cultural heritage, i.e. myths, tales, legends and skits (in Russian - “bylichki”) created by the inhabitants of these landscapes over the years. Another function of the sacred landscape is the translational one. The sacred landscape transfers historically significant information from generation to generation. The third function of this landscape type is mobiliza- S o c i l g j a p r s t tion realized due to the symbolic significance of the objects forming the landscape and these objects’ emotional load with this region’s most important historical events. 298 E. Okladnikova, L. Kandaryan: Sacred Landscape in Modern Russia’s Cultural and Historical... The functions of the cultural and cultural-historical policy are as follows: 1) protec- tion (preservation of the sacred landscape’s monuments); 2) popularization of the scientific research of the sacred landscape’s monuments and propagation of their historical significance; 3) assessment and hierarchy establishment of cultural values, phenomena and facts, and 4) control over the entire process of identifying, studying, preserving and propagating Russia’s historical and cultural monuments (Ministry of Culture of the Russian Federation, 2017). At the same time, there is little research on the problem of how effectively the State’s modern cultural and historical policy uses the sacred landscape markers of St. Pe- tersburg and the Leningrad Region. The results obtained in the analysis of the mate- rials collected by the research authors not only contribute to the national science but are also of great interest to foreign researchers due to the fact that: 1) The collection of empirical materials was carried out by qualitative sociological methods. The bases of these methods were developed for sociological data by foreign scientists of the 20th century (C. Geertz, A. Strauss, J. Corbin) and were widely used in cultural an- thropology and ethnography by Russian ethnographers over 100 years ago. 3) The results of the processed field materials on the research subject realize a new stage of foreign elaboration in the theory of Political Geography and Political Sociology. This elaboration is going to be based on the materials of the latest socio-cultural studies carried out by the authors of this article on the basis of original empirical materials. 3) These results can be used abroad to study global humanitarian problems and the latest trends in international tourism. 2. Materials and Methods This research aims at analyzing how effectively the Russian cultural policy’s main postulates “operate”. The cultural policy serves to preserve and maintain the historical memory of the modern population of the Nevsky District cultural landscapes, among them the sacred landscapes. In order to achieve the research goal, the following tasks were solved: 1) the authors created a guide including 7 blocks of questions. The first three blocks of questions referred to how respondents see the structure and form of cultural landscapes. The remaining four blocks included questions concerning the symbolic aspects of respondents’ interpretation of these landscapes’ sacredness. 2) During the field study, the authors collected empirical materials (i.e. 5-2-hour inter- views) that were later subjected to typological processing. 3) As a result of typologi- cally processing the interview transcripts, the authors of the research revealed some features that characterize the historical memory of the population in the Nevsky District (St. Petersburg and the southern part of the Leningrad Region). 4) The authors carried out a semantic analysis of the depth and volume of the respondents’ historical memory. The results of this semantic analysis allowed for drawing conclusions on the depth and volume of St. Petersburg’s and the Leningrad Region’s population’s historical memory in the context of the work of the State’s cultural
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